Ariisi Oghị Omhiịn Ophanyanhaạn Asipuru Aḍinyạ Ituughạ Ogboku Awiki Phọ
SEPTEMBER 5-11
ARUPHUA DỊ OSIGHẸ SIPHẸ EKPO-ONHỤ PHỌ ENHAẠN | 1 KINGS 9-10
“Boom AZihova Loor Esi Osụ Olhoghi Phọ Odị”
w99 7/1 30 ¶6
A Visit That Was Richly Rewarded
Upon meeting Solomon, the queen began testing him with “perplexing questions.” (1 Kings 10:1) The Hebrew word here used can be translated “riddles.” But this does not mean that the queen engaged Solomon in trivial games. Interestingly, at Psalm 49:4, the same Hebrew word is used to describe serious questions regarding sin, death, and redemption. Likely, then, the queen of Sheba was discussing deep subjects with Solomon that tested the depth of his wisdom. The Bible states that she “began to speak to him all that happened to be close to her heart.” Solomon, in turn, “went on to tell her all her matters. There proved to be no matter hidden from the king that he did not tell her.”—1 Kings 10:2b, 3.
w99 11/1 20 ¶6
When Generosity Abounds
Astounded at what she heard and saw, the queen humbly replied: “Happy are these servants of yours who are standing before you constantly, listening to your wisdom!” (1 Kings 10:4-8) She did not pronounce Solomon’s servants happy because they were surrounded by opulence—although they were. Rather, Solomon’s servants were blessed because they could constantly listen to Solomon’s God-given wisdom. What a fine example the queen of Sheba is for Jehovah’s people today, who bask in the wisdom of the Creator himself and that of his Son, Jesus Christ!
w99 7/1 30-31
A Visit That Was Richly Rewarded
The queen of Sheba was so impressed with Solomon’s wisdom and the prosperity of his kingdom that there was “no more spirit in her.” (1 Kings 10:4, 5) Some take this phrase to mean that the queen was left “breathless.” One scholar even suggests that she fainted! Be that as it may, the queen was amazed at what she had seen and heard. She pronounced Solomon’s servants happy for being able to hear this king’s wisdom, and she blessed Jehovah for putting Solomon on the throne. Then she gave the king costly gifts, the gold alone totaling, by modern values, some $40,000,000. Solomon too presented gifts, giving the queen “all her delight for which she asked.”—1 Kings 10:6-13.
Imạ Araraạr Dị Edi Baibul
w08 11/1 22 ¶4-6
Did You Know?
How much gold did King Solomon own?
The Scriptures say that Hiram, king of Tyre, sent four tons of gold to Solomon, the queen of Sheba gave him a similar amount, and Solomon’s fleet brought over 15 tons of gold from Ophir. “The weight of the gold that came to Solomon in one year,” says the account, “amounted up to six hundred and sixty-six talents of gold,” or more than 25 tons. (1 Kings 9:14, 28; 10:10, 14) Is this plausible? How big were royal gold reserves in antiquity?
An ancient inscription, which scholars judge as credible, states that Pharaoh Thutmose III of Egypt (second millennium B.C.E.) presented some 13.5 tons of gold to the temple of Amun-Ra at Karnak. During the eighth century B.C.E., the Assyrian King Tiglath-pileser III received over 4 tons of gold in tribute from Tyre, and Sargon II gave the same amount of gold as a gift to the gods of Babylon. King Philip II of Macedonia (359-336 B.C.E.) is reported to have extracted more than 28 tons of gold each year from the mines of Pangaeum in Thrace.
When Philip’s son Alexander the Great (336-323 B.C.E.) captured the Persian city of Susa, he is said to have taken some 1,180 tons of gold from it and almost 7,000 tons from the whole of Persia. So when compared with these reports, the Bible’s description of King Solomon’s gold is not exaggerated.
SEPTEMBER 12-18
ARUPHUA DỊ OSIGHẸ SIPHẸ EKPO-ONHỤ PHỌ ENHAẠN | 1 KINGS 11-12
“Saḅạr Opọ R’anạ Kebalhạn Bọ R’osụ Olhoghi”
w18.07 18 ¶7
“Who Is on Jehovah’s Side?”
7 We can learn much from the example of King Solomon. During his younger years, Solomon looked to Jehovah for guidance. God gave him great wisdom and entrusted him with the building of a magnificent temple in Jerusalem. But Solomon lost his friendship with Jehovah. (1 Ki. 3:12; 11:1, 2) God’s Law specifically prohibited a Hebrew king from taking “many wives for himself, so that his heart [might] not go astray.” (Deut. 17:17) Solomon disobeyed, eventually marrying 700 women. He brought into his household an additional 300 concubines. (1 Ki. 11:3) Many of his wives were non-Israelites, who worshipped false gods. Hence, Solomon also disobeyed God’s law against marrying foreign women.—Deut. 7:3, 4.
w19.01 15 ¶6
How Can You Safeguard Your Heart?
6 Satan wants us to become like him—a rebel who ignores Jehovah’s standards and is motivated by selfishness. Satan cannot force us to reason and act as he does. So he tries to achieve his goal in other ways. For example, he surrounds us with people who are already corrupted by him. (1 John 5:19) He hopes that we will choose to spend time with them, even though we know that bad associations will “spoil” or “corrupt” the way we think and act. (1 Cor. 15:33; ftn.) That tactic worked with King Solomon. He married many pagan women, and they eventually “had a powerful influence over him” and “gradually inclined his heart” away from Jehovah.—1 Ki. 11:3; ftn.
w18.07 19 ¶9
“Who Is on Jehovah’s Side?”
9 But Jehovah never overlooks wrongdoing. The Bible reports: “Jehovah became furious at Solomon, because his heart had inclined away from Jehovah . . . , who had appeared to him twice and had warned him about this very thing, that he should not go after other gods. But he did not obey what Jehovah had commanded.” As a result, God withdrew his approval and support. Solomon’s heirs lost the unified kingdom of Israel and suffered many calamities for generations to come.—1 Ki. 11:9-13.
Imạ Araraạr Dị Edi Baibul
w18.06 14 ¶1-4
He Could Have Had God’s Favor
In response to the revolt, Rehoboam mustered his army. But Jehovah intervened through the prophet Shemaiah, saying: “You must not go up and fight against your Israelite brothers. Each one of you must return to his house, for I have caused this to happen.”—1 Ki. 12:21-24.
Not even put up a fight? You can imagine how that would have troubled Rehoboam! What would people think of the king who threatened to punish his subjects “with scourges” yet soon yielded to this flagrant rebellion? (Compare 2 Chronicles 13:7.) Nevertheless, the king and his armies “obeyed the word of Jehovah and went back home, as Jehovah had told them.”
What is the lesson for us? It is wise to obey God even if doing so might expose us to some ridicule. Obedience to God leads to his favor and blessing.—Deut. 28:2.
What was the result for Rehoboam? Obediently abandoning his plan to fight the newly established nation, he turned his attention to building cities in the tribal territories of Judah and Benjamin over which he still reigned. He reinforced a number of cities “to a very great degree.” (2 Chron. 11:5-12) More important, for a time he adhered to Jehovah’s laws. As the ten-tribe kingdom of Israel under Jeroboam sank into idolatry, many from there “supported Rehoboam” by traveling to Jerusalem to take their stand for true worship. (2 Chron. 11:16, 17) Thus, Rehoboam’s obedience strengthened his kingship.
SEPTEMBER 19-25
ARUPHUA DỊ OSIGHẸ SIPHẸ EKPO-ONHỤ PHỌ ENHAẠN | 1 KINGS 13-14
“Uḍighi Ika Kụ Nạ Kamoọgh Bọ Ogbaanyạn Aḅilhẹ Alegheri Okụ?”
w08 8/15 8 ¶4
Maintain Loyalty With a Unified Heart
4 Then Jeroboam says to the man of the true God: “Do come with me to the house and take sustenance, and let me give you a gift.” (1 Ki. 13:7) What is the prophet to do now? Should he accept the king’s hospitality after delivering a message of condemnation to him? (Ps. 119:113) Or should he reject the king’s invitation, even though the king appears to be remorseful? Jeroboam certainly has the means to lavish expensive gifts on his friends. If God’s prophet has harbored any secret desire for material things, the king’s offer is likely to be a huge temptation. However, Jehovah has commanded the prophet: “You must not eat bread or drink water, and you must not return by the way that you went.” So the prophet unequivocally replies: “If you gave me half of your house I would not come with you and eat bread or drink water in this place.” And the prophet leaves Bethel by another way. (1 Ki. 13:8-10) What lesson does the prophet’s decision teach us about heartfelt loyalty?—Rom. 15:4.
w08 8/15 11 ¶15
Maintain Loyalty With a Unified Heart
15 What else can we learn from the error of the prophet from Judah? Proverbs 3:5 states: “Trust in Jehovah with all your heart and do not lean upon your own understanding.” Rather than continue to rely on Jehovah as he had in the past, on this occasion the prophet from Judah trusted his own judgment. His mistake cost him his life and his good name with God. How forcefully his experience underscores the value of modestly and loyally serving Jehovah!
w08 8/15 9 ¶10
Maintain Loyalty With a Unified Heart
10 The prophet from Judah should have been able to see through the ruse of the old prophet. He could have asked himself, ‘Why would Jehovah send an angel to someone else with new instructions for me?’ The prophet could have asked Jehovah to clarify the direction, but the Scriptures do not indicate that he did so. Instead, “he went back with [the old man] that he might eat bread in his house and drink water.” Jehovah was not pleased. When the deceived prophet finally got on his way back to Judah, a lion found him and killed him. What a tragic end to his prophetic career!—1 Ki. 13:19-25.
Imạ Araraạr Dị Edi Baibul
w10 7/1 29 ¶5
He Looks for the Good
Most important, the words of 1 Kings 14:13 teach us something beautiful about Jehovah and what he looks for in us. Recall that something good was “found in” Abijah. Jehovah evidently searched through Abijah’s heart until He found a trace of goodness. Compared to his family, Abijah was, as one scholar put it, the lone pearl “in a heap of pebbles.” Jehovah cherished this goodness and rewarded it, granting a measure of mercy to this one member of a wicked family.
SEPTEMBER 26–OCTOBER 2
ARUPHUA DỊ OSIGHẸ SIPHẸ EKPO-ONHỤ PHỌ ENHAẠN | 1 KINGS 15-16
“Asa Azọ R’akpọ Oḅio—Nạ Kaḍighi Aani Ni Iduọn Phọ?”
w12 8/15 8 ¶4
“There Exists a Reward for Your Activity”
During the 20 years that followed the division of Israel into two kingdoms, Judah had become thoroughly corrupted by pagan practices. When Asa became king in 977 B.C.E., even the royal court was tainted by the worship of Canaanite fertility gods. But the inspired chronicle of Asa’s reign says that he “proceeded to do what was good and right in the eyes of Jehovah his God.” Asa “removed the foreign altars and the high places and broke up the sacred pillars and cut down the sacred poles.” (2 Chron. 14:2, 3) Asa also ousted from the kingdom of Judah “the male temple prostitutes,” who practiced sodomy in the name of religion. Asa did not limit himself to these purges. He also urged the people to “search for Jehovah the God of their forefathers” and to observe “the law and the commandment” of God.—1 Ki. 15:12, 13; 2 Chron. 14:4.
w17.03 19 ¶7
Serve Jehovah With a Complete Heart!
7 Each of us can examine his heart to see if it is fully devoted to God. Ask yourself, ‘Am I determined to please Jehovah, to defend true worship, and to protect his people from any corrupting influence?’ Think how much courage Asa had to muster to stand up to Maacah, who was “queen mother” in the land! You probably do not know anyone who acts just like her, but there may be a situation in which you can imitate Asa’s zeal. For example, what if a member of your family or a close friend sins, is unrepentant, and has to be disfellowshipped? Would you take decisive action by ceasing to associate with that person? What would your heart move you to do?
it-1 184-185
Asa
Despite the lack of wisdom and spiritual insight he manifested at times, Asa’s good qualities and freedom from apostasy evidently outweighed his errors, and he is viewed as one of the faithful kings of the line of Judah. (2Ch 15:17) The 41-year reign of Asa touched or covered the reigns of eight kings of Israel: Jeroboam, Nadab, Baasha, Elah, Zimri, Omri, Tibni (who ruled a segment of Israel in opposition to Omri), and Ahab. (1Ki 15:9, 25, 33; 16:8, 15, 16, 21, 23, 29) Upon Asa’s death his son Jehoshaphat became king.—1Ki 15:24.
Imạ Araraạr Dị Edi Baibul
w98 9/15 21-22
Is God Real to You?
For example, read the prophecy about the penalty for rebuilding Jericho and then consider its fulfillment. Joshua 6:26 states: “Joshua had an oath pronounced at that particular time, saying: ‘Cursed may the man be before Jehovah who gets up and does build this city, even Jericho. At the forfeit of his firstborn let him lay the foundation of it, and at the forfeit of his youngest let him put up its doors.’” Fulfillment came some 500 years later, for we read at 1 Kings 16:34: “In [King Ahab’s] days Hiel the Bethelite built Jericho. At the forfeit of Abiram his firstborn he laid the foundation of it, and at the forfeit of Segub his youngest he put up its doors, according to Jehovah’s word that he spoke by means of Joshua the son of Nun.” Only a real God could inspire such prophecies and see to their fulfillment.
OCTOBER 3-9
ARUPHUA DỊ OSIGHẸ SIPHẸ EKPO-ONHỤ PHỌ ENHAẠN | 1 KINGS 17-18
“K’apụr Amem Kụ Edị Ilhoghi Anyinha Kekị Ghisigh Ebạl Ghan Iyạl yạl?”
w17.03 14 ¶6
Exercise Faith—Decide Wisely!
6 Once settled in the Promised Land, the ancient Israelites had a very basic, vital choice: Worship Jehovah or serve some other god (or gods). (Read Joshua 24:15.) That might seem to have been a simple decision. Yet, their choice could come down to a matter of life or death. Repeatedly during the time of the Judges, the Israelites chose unwisely. They turned away from Jehovah and worshipped false gods. (Judg. 2:3, 11-23) Or think of an instance later in the history of God’s people when they were obliged to make a decision. The prophet Elijah clearly outlined the choices: Serve Jehovah or serve the false god Baal. (1 Ki. 18:21) Elijah rebuked the people for being indecisive. You might think that this was a simple choice because it is always wise and beneficial to serve Jehovah. In fact, no reasonable person should be attracted to or attached to Baal. Still, those Israelites were “limping between two different opinions.” Wisely, Elijah urged them to choose the superior way of worship—the worship of Jehovah.
ia 88 ¶15
He Stood Up for Pure Worship
15 In response, the Baal priests became even more frenzied, “calling at the top of their voice and cutting themselves according to their custom with daggers and with lances, until they caused blood to flow out upon them.” All to no avail! “There was no voice, and there was no one answering, and there was no paying of attention.” (1 Ki. 18:28, 29) Indeed, there was no Baal. He was an invention designed by Satan to lure people away from Jehovah. The truth is, choosing any master other than Jehovah leads to disappointment, even shame.—Read Psalm 25:3; 115:4-8.
ia 90 ¶18
He Stood Up for Pure Worship
18 Before Elijah’s prayer, the crowds there might have wondered if Jehovah would turn out to be an empty lie, as Baal had proved to be. After the prayer, though, there was no time for wondering. The account says: “At that the fire of Jehovah came falling and went eating up the burnt offering and the pieces of wood and the stones and the dust, and the water that was in the trench it licked up.” (1 Ki. 18:38) What a spectacular answer! And how did the people respond?
Imạ Araraạr Dị Edi Baibul
w08 4/1 19, box
He Watched, and He Waited
How Long Was the Drought in Elijah’s Day?
Jehovah’s prophet Elijah announced to King Ahab that the long drought would end soon. That happened “in the third year”—evidently counting from the day Elijah first announced the drought. (1 Kings 18:1) Jehovah sent rain soon after Elijah said that He would. Some might conclude, then, that the drought ended during the course of its third year and that it was therefore less than three years long. However, both Jesus and James tell us that the drought lasted “three years and six months.” (Luke 4:25; James 5:17) Is this a contradiction?
Not at all. You see, the dry season in ancient Israel was quite long, lasting up to six months. No doubt Elijah came to Ahab to announce the drought when the dry season was already proving to be unusually long and severe. In effect, the drought had begun nearly half a year earlier. Thus, when Elijah announced the end of the drought “in the third year” from his previous announcement, the drought had already lasted nearly three and a half years. The full “three years and six months” had elapsed by the time all the people assembled to witness the great test on Mount Carmel.
Consider, then, the timing of Elijah’s first visit to Ahab. The people believed that Baal was “the rider of the clouds,” the god who would bring rains to end the dry season. If the dry season was unusually long, people likely wondered: ‘Where is Baal? When will he bring the rains?’ Elijah’s announcement that neither rain nor dew would occur until he said so must have been devastating to those Baal worshippers.—1 Kings 17:1.
OCTOBER 10-16
ARUPHUA DỊ OSIGHẸ SIPHẸ EKPO-ONHỤ PHỌ ENHAẠN | 1 KINGS 19-20
“Wạ Iidereghị Ḍighaạgh AZihova”
Beḍenọm Ghan AZihova Mem Dị Nạ Odi Esi Ooḅaghamiạn Aloor
5 Bạl 1 Kings 19:1-4. Toroboiperolbọ, Ilaizạ amhoọgh ni oghiilhaan, mem dị ukueni phọ Zezebel apaạr oghiigh odị. Kụ iḍighi kụ, odị osuma ni agheel epẹ Beer-sheba. Odị aḅonyonu ni azuan dị tutụ aḅẹm mọ “kparipẹ onọ amhugh.” Eeghe kụ iḍighi kụ odị aloghoma bọ eten phọ epẹ phọ? Ilaizạ aḍighi aani ni oye dị u/umunughan, “oye ni iduọn ayira.” (Jems. 5:17) Eeni odị aloghoma ni ooḅaghamiạn aloor ḅilẹ aloor ekporokporọ. Eeni Ilaizạ aatughiạn mọ inyaạm mọ odị alhọgh bọ obughẹ igey iiseeny i/moọgh ekol, mọ egey iyaạr ke/ḍuạ emite siphẹ Izrạl, ḅilẹ mọ odị bịn kụ oye dị asugha dị raaḅereghị ghan aZihova. (1 Ki. 18:3, 4, 13; 19:10, 14) Eeni eten phọ oyil phọ ophọn phọ akpẹ bọ ni oḍuom olhoghi azọ bọ etue ni eḍighi iikia esi ayira. Kuolọ aZihova anaghanạn ni ipẹ Ilaizạ aloghoma bọ.
ia 103 ¶13
He Took Comfort in His God
13 How do you think Jehovah felt as he looked down from heaven and saw his beloved prophet lying under that tree in the wilderness and begging for death to take him? We do not have to guess. After Elijah sank into sleep, Jehovah sent an angel to him. The angel gently woke Elijah with a touch and said: “Rise up, eat.” Elijah did so, for the angel had kindly set out a simple meal for him—fresh, warm bread along with water. Did he even thank the angel? The record says only that the prophet ate and drank and went back to sleep. Was he too despondent to speak? At any rate, the angel woke him a second time, perhaps at dawn. Once more, he urged Elijah, “Rise up, eat,” and he added these remarkable words, “for the journey is too much for you.”—1 Ki. 19:5-7.
ia 106 ¶21
He Took Comfort in His God
21 In each case, the account reminds us that Jehovah was not to be found within these spectacular displays of nature’s power. Elijah knew that Jehovah was not some mythical nature god such as Baal, who was hailed by his deluded worshippers as “the rider of the clouds,” or bringer of rains. Jehovah is the real Source of all the awesome power found in nature, but he is also vastly greater than anything he has made. Even the physical heavens cannot contain him! (1 Ki. 8:27) How did all of this help Elijah? Remember his fear. With a God like Jehovah on his side, a God who had all that overwhelming power at His disposal, Elijah had nothing to fear from Ahab and Jezebel!—Read Psalm 118:6.
ia 106 ¶22
He Took Comfort in His God
22 After the fire was gone, a hush fell and Elijah heard “a calm, low voice.” It invited Elijah to express himself again, and he did so, pouring out his concerns a second time. Perhaps that brought him further relief. Undoubtedly, though, Elijah found even more comfort in what the “calm, low voice” told him next. Jehovah reassured Elijah that he was far from worthless. How so? God revealed much of his long-range purpose regarding the war against Baal worship in Israel. Clearly, Elijah’s work had not been in vain, for God’s purpose was moving inexorably forward. Furthermore, Elijah still figured in that purpose, for Jehovah sent him back to work with some specific instructions.—1 Ki. 19:12-17.
Imạ Araraạr Dị Edi Baibul
w97 11/1 31 ¶2
An Example of Self-Sacrifice and Loyalty
Many of God’s servants today display a similar spirit of self-sacrifice. Some have left their “fields,” their livelihoods, to preach the good news in distant territories or to serve as members of a Bethel family. Others have traveled to foreign lands to work on the Society’s construction projects. Many have accepted what might be called lowly tasks. Yet, no one who slaves for Jehovah is performing an insignificant service. Jehovah appreciates all who serve him willingly, and he will bless their spirit of self-sacrifice.—Mark 10:29, 30.
OCTOBER 17-23
ARUPHUA DỊ OSIGHẸ SIPHẸ EKPO-ONHỤ PHỌ ENHAẠN | 1 KINGS 21-22
“Tuughaạny Eten Phọ Epẹ AZihova Raḍighinhom Ghan Bọ Iikpọ Itooghị Phọ Odị”
it-2 21
Jehovah of Armies
When Joshua saw an angelic visitor near Jericho and asked him if he was for Israel or for the enemy side, the reply was, “No, but I—as prince of the army of Jehovah I have now come.” (Jos 5:13-15) The prophet Micaiah told Kings Ahab and Jehoshaphat, “I certainly see Jehovah sitting upon his throne and all the army of the heavens standing by him, to his right and to his left,” clearly referring to Jehovah’s spirit sons. (1Ki 22:19-21) The use of the plural form in “Jehovah of armies” is appropriate, inasmuch as the angelic forces are described not only in divisions of cherubs, seraphs, and angels (Isa 6:2, 3; Ge 3:24; Re 5:11) but also as forming organized groups, so that Jesus Christ could speak of having “more than twelve legions of angels” available at his call. (Mt 26:53) In Hezekiah’s plea to Jehovah for help he called him “Jehovah of armies, the God of Israel, sitting upon the cherubs,” evidently alluding to the ark of the covenant and the cherub figures on its cover, symbolizing Jehovah’s heavenly throne. (Isa 37:16; compare 1Sa 4:4; 2Sa 6:2.) Elisha’s fearful servant was reassured by a miraculous vision in which he saw the mountains around the besieged city of Elisha’s residence “full of horses and war chariots of fire,” part of Jehovah’s angelic hosts.—2Ki 6:15-17.
“AKraist Kụ Uw-emhụ Atorobọ Olephiri Oọny”
9 Osooromhi aloor. AZihova kụ oye dị asụ olhoghi apelheghiom siẹn oomo aḅirinhi phọ, ghalhamọ r’iduọn phọ ni, odị raler ghan ni rurụ kangọ ḍiitughiạn arebenhẹ phọ odị. (Gen. 18:23, 24, 32) Odị rangọ ghan ni eepoogh buphẹ odi bọ eeḍiạn itooghị phọ odị osogh aani aḍiitughiạn. (1 Ki. 22:19-22) AZihova amunughan, kuolọ odị iyira ru/puru ghan idị ipel iyira loor. Kparipẹ ghụn, odị raloghonhaạn ghan ḍighaạgh buphẹ rokumu bọ nyodị omhoọgh ekol. (Ps. 113:6, 7) Okạr oghaạph, aBaibul phọ aḅẹm mọ aZihova “olọgh ḍighaạgh.” (Ps. 27:9; Hib. 13:6) Uw-emhạ phọ Devid aḅẹm mọ osooromhi aloor phọ aZihova kụ alhoghonhaạn bọ nyodị ḍighaạgh orue oḍighi omhunhenhi oboom oḍighi phọ ongọ bọ nyodị.—2 Sam. 22:36.
it-2 245
Lie
Jehovah God allows “an operation of error” to go to persons who prefer falsehood “that they may get to believing the lie” rather than the good news about Jesus Christ. (2Th 2:9-12) This principle is illustrated by what happened centuries earlier in the case of Israelite King Ahab. Lying prophets assured Ahab of success in war against Ramoth-gilead, while Jehovah’s prophet Micaiah foretold disaster. As revealed in vision to Micaiah, Jehovah allowed a spirit creature to become “a deceptive spirit” in the mouth of Ahab’s prophets. That is to say, this spirit creature exercised his power upon them so that they spoke, not truth, but what they themselves wanted to say and what Ahab wanted to hear from them. Though forewarned, Ahab preferred to be fooled by their lies and paid for it with his life.—1Ki 22:1-38; 2Ch 18.
Imạ Araraạr Dị Edi Baibul
Ogey Okiton Esi Ikarạph P’eeghe?
4 Ekureriom mọ, okparạm mọ aZihova asi ni eekunha. Odị arom ni Ilaija mọ odị aghị aghaạph idị kemitenhaan Ahab r’aJezebel. Kopiemhi ḍikoọl eghunotu phọ abidị. Ikpo onhụ phọ Ilaija itir ri agey Ahab. Dị eḍighi ni iikia, oye oboom ophoophe aloor phọ ophọn phọ “asooromhi ni loor odị.”—1 Ki. 21:19-29.
5 Obọ Ahab asooromhi ni loor odị mem mọ amuphẹ phọ, kuolọ ipẹ odị aḅilhẹ bọ azọ iḍeenhaan mọ odị o/kạr okiton. Odị o/kparaghạ oḍighi ipẹ odị katue bọ ogbuurogh iiḅereghị aBaal siphẹ eelhe phọ. Ḅilhẹ kẹn odị o/lhọgh ophophe iiseeny phọ aZihova. Ahab aḍeenhaan kẹn ni e”kiton esi inhọn ibadị areten.
6 Onyebel roten, Ahab amhạgh ogey Uw-emhạ phọ aJuda Jehoshaphat oḍighan odị oghị ee eghạm r’eelhe phọ aSyrians, kuolọ aJehoshaphat aromha nyodị mọ bidị ophụr oteẹny oyil phọ aZihova kụ bidị ogbi oghị eghạm mọ. Eḅẹl amem mọ, Ahab o/wạ oḍighi iduọn phọ, odị aḅẹm mọ: “Oniin oyil asugha ni dị yira kopuru ilọ aZihova, odị aMicaiah; kuolọ mị alọgh ni nyodị ḍien, idị eḍighi bọ odị imhị ru/mhiinhaạn ghan igey imiịn.” Toroboiperolbọ, bidị ughị ni oteẹny oyil phọ Micaiah. Okạr oghaạph, oye Enhaạn phọ amhiinhaạn ni ikarạph araraạr dị kemitenhaan Ahab! Kụ kparipẹ rokiton olhọm osạr owilhenhaạn aZihova, okarạph uw-emhạ phọ Ahab atọ mọ oroph oyil phọ olhọgh ikoli. (1 Ki. 22:7-9, 23, 27) Kụ ghalhamọ r’iduọn odị alhọgh bọ ni oyil phọ aZihova ikoli, odị o/rue osophoghom imiịn phọ omhunhughan. Epẹ eghạm mọ, kụ edị oghiigh Ahab.—1 Ki. 22:34-38.
OCTOBER 24-30
ARUPHUA DỊ OSIGHẸ SIPHẸ EKPO-ONHỤ PHỌ ENHAẠN | 2 KINGS 1-2
“Emạ Eten Itughemhị”
w15 4/15 13 ¶15
How Elders Train Others to Become Qualified
15 The account of Elijah’s successor, Elisha, also indicates how brothers today can show due respect for experienced elders. After Elijah and Elisha had visited a group of prophets in Jericho, the two men walked to the Jordan River. There, “Elijah took his official garment and rolled it up and struck the waters, and they were divided.” After crossing the dry riverbed, the men kept on “speaking as they walked.” Clearly, Elisha did not think that by now he knew it all. Until the moment Elijah left, Elisha took to heart each word spoken by his teacher. Then Elijah ascended in a windstorm. Later, back at the Jordan, Elisha struck the waters with Elijah’s garment, calling out: “Where is Jehovah, the God of Elijah?” Again, the waters were divided.—2 Ki. 2:8-14.
w15 4/15 13 ¶16
How Elders Train Others to Become Qualified
16 Did you note that the first miracle performed by Elisha was an exact copy of the last miracle performed by Elijah? Why is that of interest? Apparently, Elisha did not feel that since he was now at the helm, he needed to change course right away. Instead, by continuing in the way that Elijah had carried out his ministry, Elisha showed due respect for his teacher, which reassured Elisha’s fellow prophets. (2 Ki. 2:15) Later, though, during Elisha’s 60-year-long ministry as a prophet, Jehovah moved him to perform many more miracles than Elijah ever did. What is the lesson for you as a learner today?
Imạ Araraạr Dị Edi Baibul
w05 8/1 9 ¶1
Highlights From the Book of Second Kings
2:11—What were “the heavens” to which “Elijah went ascending in the windstorm”? These were neither the distant parts of the physical universe nor the spiritual place where God and his angelic sons dwell. (Deuteronomy 4:19; Psalm 11:4; Matthew 6:9; 18:10) “The heavens” to which Elijah ascended were the atmospheric heavens. (Psalm 78:26; Matthew 6:26) Racing through earth’s atmosphere, the fiery chariot evidently transferred Elijah to another part of the earth, where he continued living for a time. Years later, in fact, Elijah wrote a letter to Jehoram, the king of Judah.—2 Chronicles 21:1, 12-15.
OCTOBER 31–NOVEMBER 6
ARUPHUA DỊ OSIGHẸ SIPHẸ EKPO-ONHỤ PHỌ ENHAẠN | 2 KINGS 3-4
“Ḅeton Moọny Phọ Anạ”
w17.12 4 ¶7
“I Know He Will Rise”
7 The second resurrection related in the Scriptures was performed by Elijah’s successor, the prophet Elisha. A prominent Israelite woman in Shunem showed Elisha exceptional hospitality. Through the prophet, God rewarded this childless woman and her elderly husband with a son. Some years later, the boy died. Imagine the mother’s crushing grief. With her husband’s permission, she traveled about 19 miles (30 km) to Elisha at Mount Carmel. The prophet sent his attendant Gehazi back to Shunem ahead of them. Gehazi was not able to bring the dead boy back to life. Then the grieving mother arrived with Elisha.—2 Ki. 4:8-31.
w17.12 4 ¶8
“I Know He Will Rise”
8 There by the body at the house in Shunem, Elisha prayed. Miraculously, the dead boy came to life and was reunited with his now elated mother! (Read 2 Kings 4:32-37.) She might well have recalled what formerly barren Hannah had prayed when she brought Samuel to serve at the tabernacle: “Jehovah . . . brings down to the Grave, and he raises up.” (1 Sam. 2:6) Clearly, God in a very literal way raised up the boy in Shunem, proving His ability to resurrect.
Imạ Araraạr Dị Edi Baibul
it-2 697 ¶2
Prophet
“Sons of the Prophets.” As Gesenius’ Hebrew Grammar explains (Oxford, 1952, p. 418), the Hebrew ben (son of) or benehʹ (sons of) may denote “membership of a guild or society (or of a tribe, or any definite class).” (Compare Ne 3:8, where “a member of the ointment mixers” is literally “a son of the ointment mixers.”) “The sons of the prophets” may thus describe a school of instruction for those called to this vocation or simply a cooperative association of prophets. Such prophetic groups are mentioned as being at Bethel, Jericho, and Gilgal. (2Ki 2:3, 5; 4:38; compare 1Sa 10:5, 10.) Samuel presided over a group at Ramah (1Sa 19:19, 20), and Elisha seems to have held a similar position in his day. (2Ki 4:38; 6:1-3; compare 1Ki 18:13.) The record mentions their building their own dwelling place and the use of a borrowed tool, which may indicate that they lived simply. Though often sharing quarters and food in common, they might receive individual assignments to go out on prophetic missions.—1Ki 20:35-42; 2Ki 4:1, 2, 39; 6:1-7; 9:1, 2.